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For what participation has righteousness and unrighteousness, or what fellowship has light with darkness?» 157 17, 9 He who hides wrongdoings seeks friendship; but he who hates to hide them, separates friends and relatives. Through righteousness we hide unrighteousness, and through moderation we hide licentiousness, and again through love hatred and through freedom from avarice greed. We also hide pride through humility and audacity through meekness, seeking spiritual friendship, which signifies holy knowledge. And in Paul some are said to have become fellow citizens of the saints and members of the household of Jerusalem, "built on the foundation of the apostles and prophets." 158 17, 13 He who returns evil for good, evil will not depart from his house. If he who returns evil for evil is lawless, how much more lawless is he who returns evil for good? Such was Israel toward God in the wilderness, to whom Moses says in Deuteronomy: "A crooked and perverse generation, is this what you return to the Lord?" 159 17, 14 The beginning of righteousness gives power to words; but strife and battle precede want. Knowledge follows righteousness; but wickedness precedes ignorance. 160 17, 15 He who judges the unrighteous to be righteous, and the righteous to be unrighteous, is unclean and abominable before God. He is like this one who calls bitter sweet and sweet bitter, and who names light darkness, and darkness light. 161 17, 16 To what purpose is money to a fool? For a heartless man will not be able to acquire wisdom. The money of a fool is his foolishness concerning his individual affairs; for because of these, having become heartless, he is unable to acquire wisdom. 162 17, 16a He who makes his own house high seeks destruction; but he who turns aside from learning will fall into evils. "But he who turns aside from learning," because "the Lord resists the proud," "will fall into evils." 163 17, 17.1-2 Let a friend be yours for every occasion; and let brothers be useful in times of need. If the sons of Christ are brothers to one another, and angels and righteous men are sons of Christ, then angels and holy men are brothers to one another, being born of the spirit of adoption. 164 17, 17.3 For they are born for this purpose "For they are born for this purpose" by wisdom, so that they may lead men from wickedness to virtue and from ignorance to the knowledge of God, since "creation itself groans and travails together with us and was subjected to futility not willingly." 165 17, 20.2 A man who is fickle with his tongue will fall into evils. This is the fickle man, who is easily changed from virtue to wickedness. 166 17, 23 When one unjustly receives gifts in his bosom, his ways are not prospered; but the ungodly turns aside the ways of righteousness. Of one who receives unjust thoughts in his heart, his ways are not prospered; for he called passionate thoughts gifts offered to us by the demons. Or an ungodly man will take gifts in his bosom to turn aside the ways of judgment. 167 17, 21 But the heart of a fool is a grief to him who possesses it, and a father does not rejoice over an uninstructed son; but a prudent son gladdens his mother. The prudent son gladdens his mother; but the foolish one grieves her who bore him. 168 17, 24 The face of an intelligent man is wise; but the eyes of the fool are on the ends of the earth. But the heart of a fool is in extreme wickedness. 169 17, 25 A foolish son is a wrath to his father and a grief to her who bore him. The prudent son has both her who bore him and a mother; but the foolish son only has her who bore him; for a mother is also she who bore; but she who bore is not always also a mother. For if the one born dies in wickedness and ignorance, she is one who bore, but not a mother, because the one born did not even partake of the spirit of adoption. Likewise also it will be understood in the case of perceptible mothers and in the case of perceptible death; for we will call the mother also she who bore; but she who bore is no longer the mother of the child who has died. 170 17, 26 To punish a righteous man is not good, nor is it holy to plot against righteous rulers. Not

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γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀδικίᾳ ἢ τίς κοινωνία φωτὶ πρὸς σκότος;» 157 17, 9 ὃς κρύπτει ἀδικήματα ζητεῖ φιλίαν· ὃς δὲ μισεῖ κρύπτειν, διΐστησιν φίλους καὶ οἰκείους ∆ιὰ μὲν τῆς δικαιοσύνης τὴν ἀδικίαν κρύπτομεν, διὰ δὲ τῆς σωφροσύνης τὴν ἀκολασίαν καὶ πάλιν διὰ τῆς ἀγάπης τὸ μῖσος καὶ διὰ τῆς ἀφιλαργυρίας τὴν πλεονεξίαν. Κρύπτομεν δὲ καὶ διὰ τῆς ταπεινοφροσύνης τὴν ὑπερηφανίαν καὶ διὰ τῆς πραΰτητος τὴν θρασύτητα, ζητοῦντες τὴν πνευματικὴν φιλίαν, ἥτις τὴν ἁγίαν γνῶσιν σημαίνει. Καὶ παρὰ τῷ Παύλῳ δὲ συμπολῖταί τινες τῶν ἁγίων λέγονται γεγονέναι καὶ οἰκεῖοι τῆς Ἱερουσαλήμ, «ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν». 158 17, 13 ὃς ἀποδίδωσιν κακὰ ἀντὶ ἀγαθῶν, οὐ κινηθήσεται κακὰ ἐκ τοῦ οἴκου αὐτοῦ Εἰ ὁ κακὰ ἀντὶ κακῶν ἀποδιδοὺς παράνομος, πόσῳ μᾶλλον ὁ κακὰ ἀντὶ ἀγαθῶν ἀποδιδοὺς παρανομώτερος; Τοιοῦτος δὲ ἐγένετο κατὰ τὴν ἔρημον πρὸς τὸν θεὸν ὁ Ἰσραήλ, πρὸς ὃν Μωσῆς ἐν τῷ ∆ευτερονομίῳ φησίν· «γενεὰ σκολιὰ καὶ διεστραμμένη ταῦτα κυρίῳ ἀνταποδίδοτε.» 159 17, 14 ἐξουσίαν δίδωσιν λόγοις ἀρχὴ δικαιοσύνης· προηγεῖται δὲ τῆς ἐνδείας στάσις καὶ μάχη ∆ικαιοσύνῃ ἕπεται γνῶσις· προηγεῖται δὲ τῆς ἀγνοίας κακία. 160 17, 15 ὃς δίκαιον κρίνει τὸν ἄδικον, ἄδικον δὲ τὸν δίκαιον, ἀκάθαρτος καὶ βδελυκτὸς παρὰ θεῷ Ὅμοιός ἐστιν τούτῳ ὁ λέγων τὸ πικρὸν γλυκὺ καὶ τὸ γλυκὺ πικρὸν καὶ τὸ μὲν φῶς ὀνομάζων σκότος, τὸ δὲ σκότος φῶς. 161 17, 16 ἵνα τί ὑπῆρξε χρήματα ἄφρονι; κτήσασθαι γὰρ σοφίαν ἀκάρδιος οὐ δυνήσεται Χρήματα ἄφρονός ἐστιν αἱ περὶ τὰ καθ' ἕκαστον αὐτοῦ πράγματα ἀφροσύναι· διὰ ταύτας γὰρ καὶ ἀκάρδιος γεγονὼς κτήσασθαι σοφίαν ἀδυνατεῖ. 162 17, 16α ὃς ὑψηλὸν ποιεῖ τὸν ἑαυτοῦ οἶκον, ζητεῖ συντριβήν· ὁ δὲ σκολιάζων τοῦ μαθεῖν ἐμπεσεῖται εἰς κακά «Ὁ δὲ σκολιάζων τοῦ μαθεῖν», ὅτι «κύριος ὑπερηφάνοις ἀντιτάσσεται», «ἐμπεσεῖται εἰς κακά». 163 17, 17.1-2 εἰς πάντα καιρὸν φίλος ὑπαρχέτω σοι· ἀδελφοὶ δὲ ἐν ἀνάγκαις χρήσιμοι ἔστωσαν Εἰ οἱ τοῦ Χριστοῦ υἱοὶ ἀλλήλων εἰσὶν ἀδελφοί, οἱ ἄγγελοι δὲ καὶ οἱ δίκαιοι ἄνθρωποι Χριστοῦ εἰσιν υἱοί, οἱ ἄγγελοι ἄρα καὶ οἱ ἅγιοι ἄνθρωποι ἀλλήλων εἰσὶν ἀδελφοί, τῷ τῆς υἱοθεσίας γεννώμενοι πνεύματι. 164 17, 17.3 τούτου γὰρ χάριν γεννῶνται «Τούτου γὰρ χάριν γεννῶνται» ὑπὸ τῆς σοφίας, ἵνα ἀνθρώπους ὁδηγήσωσιν ἀπὸ κακίας ἐπ' ἀρετὴν καὶ ἀπὸ ἀγνωσίας ἐπὶ γνῶσιν θεοῦ, εἴγε «καὶ αὐτὴ ἡ κτίσις στενάζει καὶ συνωδίνει ἡμῖν καὶ ὑπετάγη τῇ ματαιότητι οὐχ ἑκοῦσα». 165 17, 20.2 ἀνὴρ εὐμετάβολος γλώσσῃ ἐμπεσεῖται εἰς κακά Οὗτός ἐστιν εὐμετάβολος ὁ ῥᾳδίως ἀπὸ ἀρετῆς ἐπὶ κακίαν μεταβαλλόμενος. 166 17, 23 λαμβάνοντος δῶρα ἐν κόλπῳ ἀδίκως οὐ κατευοδοῦνται ὁδοί· ἀσεβὴς δὲ ἐκκλίνει ὁδοὺς δικαιοσύνης Ἐν καρδίᾳ νοήματα λαμβάνοντος ἄδικα οὐ κατευοδοῦνται ὁδοί· τὰ γὰρ ἐμπαθῆ νοήματα ὠνόμασε δῶρα παρὰ τῶν δαιμόνων ἡμῖν προσφερόμενα. Ἢ δῶρα ἐν κόλπῳ ἀσεβὴς λήψεται τοῦ ἐκκλῖναι ὁδοὺς κρίσεως. 167 17, 21 καρδία δὲ ἄφρονος ὀδύνη τῷ κεκτημένῳ αὐτήν, οὐκ εὐφραίνεται πατὴρ ἐφ' υἱῷ ἀπαιδεύτῳ· υἱὸς δὲ φρόνιμος εὐφραίνει μητέρα αὐτοῦ Ὁ μὲν φρόνιμος εὐφραίνει τὴν μητέρα· ὁ δὲ ἄφρων ὀδυνᾷ τὴν τεκοῦσαν αὐτόν. 168 17, 24 πρόσωπον συνετὸν ἀνδρὸς σοφοῦ· οἱ δὲ ὀφθαλμοὶ τοῦ ἄφρονος ἐπ' ἄκρᾳ γῆς Καρδία δὲ ἄφρονος ἐν ἄκρᾳ κακίᾳ. 169 17, 25 ὀργὴ πατρὶ υἱὸς ἄφρων καὶ ὀδύνη τῇ τεκούσῃ αὐτοῦ Ὁ μὲν φρόνιμος υἱὸς καὶ τεκοῦσαν ἔχει καὶ μητέρα· ὁ δὲ ἄφρων υἱὸς μόνον τεκοῦσαν· ἡ γὰρ μήτηρ καὶ τεκοῦσά ἐστιν· ἡ δὲ τεκοῦσα οὐ πάντως ἐστὶν καὶ μήτηρ. Ἐὰν γὰρ ἀποθάνῃ τὸ τεχθὲν ἐν κακίᾳ καὶ ἀγνωσίᾳ, τεκοῦσα μέν ἐστιν, μήτηρ δὲ οὐκ ἔστιν, ὅτι μηδὲ τοῦ τῆς υἱοθεσίας πνεύματος μετέσχηκε τὸ τεχθέν. Ὡσαύτως δὲ καὶ ἐπὶ τῶν αἰσθητῶν μητέρων νοηθήσεται καὶ ἐπὶ τοῦ θανάτου τοῦ αἰσθητοῦ· τὴν γὰρ μητέρα ἐροῦμεν καὶ τεκοῦσαν· τὴν δὲ τεκοῦσαν οὐκέτι μητέρα τοῦ παιδίου ἀποθανόντος. 170 17, 26 ζημιοῦν ἄνδρα δίκαιον οὐ καλὸν οὐδὲ ὅσιον ἐπιβουλεύειν δυνάσταις δικαίοις Οὐ